The problem of the origin and date of this section is one of the
most obscure and intricate in the Old Testament. The general
similarity of the tone to that of xl.-lv. is unmistakable. There is
the same assurance of redemption, the same brilliant pictures of
restoration. But, apart from the fact that, on the whole, the style
of lvi.-lxvi. seems less original and powerful, the situation
presupposed is distinctly different. In xl.-lv., Israel, though
occasionally regarded as unworthy, is treated as an ideal whole,
whereas in lvi.-lxvi. there are two opposed classes within Israel
itself (cf. lvii. 3ff., 15ff.). One of these classes is guilty of
superstitious and idolatrous rites, lvii. 3ff., lxv. 3, 4, lxvi. 17,
whereas in xl.-lv. the Babylonians were the idolaters, xlvi. 1.
Again, the kind of idolatry of which Israel is guilty is not
Babylonian, but that indigenous to Palestine, and it is described in
terms which sometimes sound like an echo of pre-exilic prophecy,
lvii. 5, 7 (Hos. iv. 13)--so much so indeed that some have regarded
these passages as pre-exilic.
The spiritual leaders of the people are false to their high trust,
lvi. 10-12. This last passage implies a religious community more or
less definitely organized--a situation which would suit post-exilic
times, but hardly the exile; and this presumption is borne out by
many other hints. The temple exists, lvi. 7, lx. 7, 13, but religion
is at a low ebb. Fast days are kept in a mechanical spirit, and are
marred by disgraceful conduct (lviii.). Judah suffers from raids,
lxii. 8, Jerusalem is unhappy, lxv. 19, her walls are not yet built,
lx, 10. The gloomy situation explains the passionate appeal of
lxiii. 7-lxiv. to God to interpose--an appeal utterly unlike the
serene assurance of xl.-lv.: it explains, too, why threat and
promise here alternate regularly, while there the predominant note
was one of consolation.
In its general temper and background, though not in its style, the
chapters forcibly recall Malachi. There is the same condemnation of
the spiritual leaders (lvi. 10-12; Mal. i. ii.), the same emphasis
on the fatherhood of God (lxiii. 16, lxiv. 8; Mal. i. 6, ii. 10,
iii. 17), the same interest in the institutions of Judaism (lvi.),
the same depressed and hopeless mood to combat. From lx. 10 (lxii.
6?) it may be inferred that the book falls before the building of
the walls by Nehemiah--probably somewhere between 460 and 450 B.C.
This conclusion, of course, is very far from certain; it is not even
certain that the chapters constitute a unity. Various scholars
isolate certain sections, assigning, e.g., lxiii.-lxvi. to a period
much later than lvi.-lxii., others regarding xlix.-lxii. as written
by the same author as xl.-xlviii., but later and other different
conditions, others referring lvi.-lxii. to a pupil of Deutero-Isaiah,
who wrote not long after 520 (cf. Hag., Zech.).
To complicate matters, the text of certain passages of crucial
importance seems to be in need of emendation (cf. lxiii. 18); and it
is practically certain that there are later interpolations. One can
see how intricate the problem becomes, if Marti is right in denying
so important a passage as lxiv. 10-12 to the author of the rest of
the chapter, and assigning it to Maccabean times. But, though there
are undoubted difficulties in the way, it seems not impossible to
regard lvi.-lxvi. as, in the main, a unity, and its author as a
contemporary of Malachi. In that case, the superstitious and
idolatrous people, whose presence is at first sight so surprising in
the post-exilic community, would be the descendants of the Jews who
had not been carried into exile, and who, being but superficially
touched, if at all, by the reformation of Josiah, would perpetuate
ancient idolatrous practices into the post-exilic period.
This prophecy begins with a word of assurance to the proselytes and
eunuchs that, if they faithfully observe the Sabbath, they will not
be excluded from participation in the temple worship, lvi. 1-8. But
the general situation (in Judah) is deplorable. The spiritual
leaders of the community are indolent and fond of pleasure, men of
no conscience or ideal (cf. Mal. ii.), with the result that the
truly godly are crushed out, lvi. 9-lvii. 2, and the old immoral
idolatry is rampant, lvii. 3-13. The sinners will therefore be
punished, but the godly whom they have persecuted will be comforted
and saved, lvii. 14-21. The people, who have been zealously keeping
fast-days, are surprised and vexed that Jehovah has not yet honoured
their fidelity by sending happier times: the prophet replies that
the real demands of Jehovah are not exhausted by ceremonial, but lie
rather in the fulfilment of moral duty, and especially in the duty
of practical love to the needy (lviii.). It is not the impotence of
Jehovah, but the manifold sins of the people, that have kept back
the day of salvation, lix. 1-15; but He will one day appear to
punish His adversaries and redeem the penitent and faithful, lix.
16-21. Then the city of Jerusalem shall be glorious: her scattered
children shall stream back to her, her walls shall be rebuilt by the
gifts of the heathen nations, and she shall be mistress of the
world, enjoying peace and light and prosperity (lx.). Again the good
news is proclaimed: the Jews shall be, as it were, the priests of
Jehovah for the whole world, Jerusalem shall be secure and fair and
populous (lxi., lxii.). But if Judah is thus to prosper, her enemies
must be destroyed, and their[1] destruction is described in lxiii.
1-6, a unique and powerful song of vengeance.
[Footnote 1: The enemy is not Edom alone. Instead of "from Edom and
Bozrah" in lxiii. 1_a_ should be read, "Who is this that comes
_stained with red_, with garments redder than a _vine-dresser's_?"]
A very striking contrast to all this dream of victory and
blessedness is presented by lxiii. 7-lxiv. 12, in which the people
sorrowfully remind themselves of the brilliant far-off days of the
Exodus when the Spirit was with them--the Spirit whom sin has now
driven away--and passionately pray that Jehovah, in His fatherly
pity, would mightily interpose to save them.[1] The devotees of
superstitious cults are threatened with destruction, lxv. 1-7, while
brilliant promises are held out to the faithful--long and happy life
in a world transformed, lxv. 8-25. Again destruction is predicted
for those who, while practising superstitious rites, are yet eager
to build a temple to Jehovah to rival the existing one in Jerusalem;
while the faithful are comforted with the prospect of victory,
increase of population and resources, and the perpetuity of their
race (lxvi.).
[Footnote 1: Professor G. A. Smith refers this prayer to the period
of disillusion after the return and before the new religious impulse
given by Haggai and Zechariah--about 525 B.C. ]